Millennial Star

THE LATTER-DAY SAINTS'

MILLENNIAL STAR.

[Established 1840.]

"Think Jwir much we hare to be thankful for. Few appreciate
the number of every-day blessings; we look on them as trifle*, we
forget /hem because they are always with us." — Sir J. LUBBOCK.

No. 39, Vol. LXXII. Thursday, September 29, 1910. Price One Penny.

PARENTAGE OF ANCIENT AMERICAN ART AND

RELIGION.

The Rook of Mormon claims, in substance, that the land of
America was colonized in quite early times, on more than one
occasion. Once by a company of immigrants whose original
home was Babylonia, and who left there when the Lord dis-
persed the people of that region abroad throughout the whole
earth. This occurred about 2225 B.C., according to the commonly
accepted chronology. The descendants of these Babylonians
occupied that country until about 600 B.C. when they were all
destroyed because of their wickedness. At this same time, speak-
ing in general terms, two Jewish colonies, leaving Jerusalem, set
out for the Western Continent, known to them as the "land of
promise" or of refuge, and arriving safely, soon developed into
nourishing communities. One of the later colonies came by the
way of the Red Sea and the Pacific Ocean — the other crossed the
Atlantic. These different colonizers — one company Babylonian,
the other Israelitish — attained a high state of civilization, and
cultivated many of the arts that appertain to such a condition of
life. It is not stated in the Book of Mormon that the Babylonian
immigrants were descendants of Shem, but the frequent use of
Semitic names in the Jaredite records compel the inference that
they were. The propositions, then, which we shall attempt to
substantiate in these remarks, are:

(1.) The Jaredites were Semites, in great probability, and could
have come to this country (America) already far advanced in civili-
zation and associated arts.

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(2.) The ancient ruins in America are distinctly Babylonian and
Assyrianic in plan and ornamentation.

(3.) The Israelites have left there easily read memorials of their
occupancy of that land in ancient times. These are the general
propositions that will occupy our attention in subsequent remarks,
though additional matters may be considered before closing.

The Book of Mormon makes no mention of Assyria or of its
people, while the reader's attention will often hereafter be directed
to Assyrian architecture when comparisons are instituted between
Babylonian arts and those of the ancient Americans ; and hence
some further preliminary remarks are necessary ; for the question
naturally arises as to the grounds upon which this course can be
taken consistently.

Answering, the fact is recalled that the Babylonians used
bricks very largely in their building operations, while the Assyr-
ians turned to stone as the most convenient material; and.
because of the consequent difference in durability, the Babylonian
structures are now generally little more than heaps of debris,
while those of the Assyrians are far better preserved, and good
examples of their works have been exhumed — far better as a
rule than what is found among the Babylonian remains. This
fact would not, however, justify some of our future comparisons
did we not know that the Assyrians were largely mere imitators
of the Babylonians architecturally and generally. Accordingly it
transpires that when we view specimens of the arts of the former,
we get a fair idea of what those of the latter were also.

Coming now to the consideration of the first of the propositions
already formulated, some grounds for claiming a Semitic descent
for the Jaredites, and showing at the same time the source of
their civilization, will be submitted.

We are informed by some authorities that the primitive inhabi-
tants of Babylonia belonged to the Ural-Altaic family, and that
the first monarchs whose monumental records we possess had
their seats at Ur on the right bank of the Euphrates. The first of
these propositions is not favorable to our case, but starting with
it, it is observed that the near-by neighbors of these people on
the south-west were descendents of Shem; and an intermixture of
population by marriage or otherwise, under primitive conditions
of society, was quite natural, and hence it is that we have "clear
evidence that Semitic was spoken in Ur itself at this remote
epoch. Although the ruling caste was Accadian and generally
wrote their inscriptions in that language. Dungi, one of their
earliest monarchs, in spite of his Turanian name, has left us a
short inscription in Semitic. Further, in 2280 B.C. — the date is
fixed by an inscription of Assur-bani-pal's— Cudur Nankhundi,
the Elamite, conquered Chaldea at a time when princes with
Semitic names appear to have been reigning there.

With these people, the Chaldeans, Josephus claims a relationship

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for the Israelites, saying that their first leaders and ancestors
were derived from them, and they do make mention of ns Jews
in their records because of the kindred there is between ns.

The Babylonians and the Chaldeans having practically occupied
the same territory, are sometimes regarded as one and the same
people, and the Babylonians who were "the Chaldeans of the
ancient Hebrew prophets, were a mixed race in which the dominant
element was Semitic. They were distinguished for their intel-
lectual ability, their high civilization and martial spirit."

It is stated, further, that the Babylonian records reach back to
8000 B.C., and the earliest of them reveal the existence in Baby-
lonia of a Semitic element, which increased until both Babylonia
and Assyria were practically Semitic.

The International Cyclopedia says that it is now generally
admitted that the Assyrians were of the Semitic race, and Rid-
path says they were "certainly" descendants of Shem.

Thus according to the most reliable history of those early
nations among whom post-diluvian civilization is known to have
had its first seat; and where architectural art was developed to a
degree that astonishes the modern world by the magnitude and
the magnificence of its palaces, temples and towers, we find every-
where present a Semitic element occupying, undoubtedly, the
position either of students or of masters in the schools of art and
culture from which Grecian civilization sprung ; ' ' for to Babylonia .
far more than to Egypt, we owe the art and learning of the Greeks.
It was from the East, not from Egypt that Greece derived her
architecture, her sculpture, her science, her philosophy — in a word

her intellectual life." So says Johnson's Nctr Unvueraal Cyclo-
pedia.

A race which occupied such an exalted position so early in its
history, could not fail to have a fitting reflex of some of its superb
mental qualities, and art accomplishments manifested in its
American representatives.

Treating on the early periods of Chaldean nationality, McCabe.
in his History of the World, says that as early as the era of
Nimrod, Babylon, Erech or Orchoe, Accad, Calnah, and Ur were
flourishing cities. Writing was in use; the art of cutting and
polishing gems was practiced; cloths and fabrics of a delicate
texture were manufactured ; land and sea commerce with neigh-
boring nations flourished ; the art of working in metals was known,
and astronomy was cultivated, etc. In that land and among
that people, a dominating influence, as we have already seen, was
soon attained by the Semites, if, indeed, it was not held by them
from the very beginning.

Remarks on these points have been extended in order to make
evident beyond the power of successful denial, that the use of
Hebraic names in the Jaredite records is perfectly consistent with
known facts of history.

012 LATTER-DAY SAINTS' MILLENNIAL STAR.

The Jaredite colonists were Babylonians, and there is no really
tenable ground for the view that they could not have been
unmixed descendants of Shem ; and the names by which they are
known in history completes the evidence which shows that that
patriarch was their lineal ancestor.

It is desirable also to set in clear light the fact that since they
emigrated from a country where the arts and sciences were far
advanced, and where a civilization of a high order flourished, it is
not at all necessary, as some claim, to assign a period of ten
thousand years, nor the half of it, nor, indeed, more than a small
fraction of it, for the Jaredites to attain a high state of civilization
with which the Book of Mormon accredits them.

Passing now to the consideration of similarities that exist be-
tween the ancient American architecture and architectural orna-
mentation, and the same kind of Eastern work, we And many
peculiar features possessed by them in common, and among these
your attention is requested to the following particulars.

1. Rectangular Structures Generally.

From all accounts at hand which refer in any manner to the
general plan of the cities and buildings of the Chaldeans, Babylon-
ians and the Assyrians, it is perceived that those people were
throughly imbued with the notion that right angles should prevail
in them almost exclusively.

The plan of the early Chaldean cities was rectangular. The
walls that enclosed the city of Babylon were square, and all its
streets crossed each other at right angles. The base of the
temple of Belus was likewise a square, and the interior of the
Babylonian and the Assyrian palaces was partitioned off into
rooms, halls, and corridors, in accordance with rectangular forms,
and the enclosed courts were also of the right angled pattern.

Remarks on this point, as it affects the people in question, are
concluded with the following quotation from the American Ency-
clopedia Britannica. (Architecture.) "The plans of all the Assy-
rian buildings are rectangular, and we knoAV that long ago, as
now, the eastern architects used this outline almost invariably,
and upon it reared some of the most lovely and varied forms ever
devised." Their towers, too, it may be added, rose from square
bases, and even circular structures when built, from rectangular
foundations in some examples.

The ancient remains in America disclose the fact that the same
plan was a distinguishing characteristic of the earliest known
architecture in this country. The Mound Builders usually built
square or rectangular edifices, as the remains of their structures
make manifest. (Ancient America, Baldwin, page 17.)

The plans, also, of the royal palaces at Palenque and elsewhere,
according to Stephens, are rectangular from terraces, courts and
outside walls, to the rooms, halls and corridors within. The tern-

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pie foundations, and the temples themselves are right angled, and
the obelisks, the altars, and the inscribed slabs are cut almost
without exception to the same pattern. The few variations that
do occur only prove the rule. In Peru the remains show that the
right angled principle in architecture prevailed also in that
country, and thus it appears to have been about universally
observed in America anciently. Occasional deviations are known
to occur, but as the Assyrians at times erected structures that
took the form of an octagon or a circle, the octagonal and circular
works or edifices sometimes built by the ancient people of this
land, are strictly in accord with the evidence required to sustain
the proposition now before us.

2. Raised Platforms for the Foundations of Royal
Residences.

The palaces of Babylonia, like those of Assyria, so Rid path and
other historians say, Avere built on artificially raised mounds.
These were often square in form, constructed of substantial
masonry wholly, or in part, at least, and were carried to a height
of fifty or sixty feet above the general surface.

The Assyrian palaces were "uniformly" erected on foundations
of this character, but the square plan was not always preferred,
Sargon's royal residence, for example, rising from a mound that
took the form of an enormous capital T, which is a combination
of rectangular forms. The mounds, or foundations, were terraced
and generally two or three terraces composed a foundation. The
ascent from the surface to the top of the first terrace, and thence
from terrace to terrace was made by "broad flights of steps."

The charm of terraced architecture so captivated royalty in
Babylonia, that generations after it had been first introduced in
that country, Nebuchadnezzar built the famous "hanging gardens"
on the terraced plan— a point that manifests the tenacity with
which the ruling classes clung to the early notion of what was the
proper design for royalty to execute in Babylonia architecturally,
and doubtless, too, to distinguish it from that which was foreign.

It is not necessary to cite examples to make evident the fact
that the building of artificial, terraced foundations for palaces was
known and almost universally followed by the ancient Americans.
There are a few exceptions— one where a palace was built on the
natural surface without a mound foundation, but so deeply were
the minds of the builders impressed with the notion that such a
structure should have a mound foundation, that the earth was
excavated from around it, in order to give the building the appear-
ance of being built on a mound.

The examples just cited show what an equally irradicable hold
the terraced foundation plan for palace sites had on the Babylo-
nian and the ancient American mind. In Peru, however, the great
buildings were not erected on such platforms, but the plan of an

614 LATTER-DAY SAINTS MILLENNIAL STAK.

immense tower at Cuelap in that country, is evidence that such
designs were not unknown even there, and the remains of a ter-
race and a mound have also been found.

The ruins in various places show that the palace mounds in this
country were, like those in Babylonia, built substantially, and
carried to a corresponding height. The terraces are right angled,
and are also ascended by "broad nights of steps."' Indeed, from
the descriptions, it seems that the American terraces are such
accurate duplications of the Babylonian, that the builders of the
former might have constructed the latter without causing any
native Babylonian to suspect that the work had been done by
foreigners.

(3 ) Long, Narrow Halls and Corridors.

In vieAV of certain facts which are now to be submitted, it is
not necessary to suggest that the American architecture and the
Assyrian Avere doubtless derived in plan from one and the same
source. The feature in view is so unique, that the American
Encyclopedia Briiannicu was constrained to say of the Assyrian
halls, in whose dimensions examples are displayed, that "in their
proportions they are utterly unlike Egyptian structures, and they
display the striking peculiarity of being elongated beyond any-
thing known in other styles of architecture." For example, a hall
at Kouyunjik is one hundred and twenty-two feet long, but only
twenty-seven feet wide. Another is two hundred and eighteen
feet by tAventy-iive feet, and two parallel halls at Nimroud are
each one hundred and sixty-tAvo feet by tAventy-fiA^e feet. From
the same Avork Ave learn that the "chambers of the Assyrian pal-
aces have generally a len gth disproportioned to their Avidth." Hoav
far back in the history of the people of the Babylonian regions one
Avould have to go in order to find the beginning of this peculiar
style in architecture, is not known ; but Rid path tells us that the
compartments of the Chaldean houses were generally long and
narrow, and it is in that day that authentic, secular history
begins.

This same unique, architectural characteristic Avas observed
largely by the palace builders in ancient America. In the best
preserved building at Chichen-Itza, Yucatan, the front apart-
ments are forty-seven feet long, but only nine feet Avide. The
"Casa del Gobernador" at Uxmal contains two principal rooms
Avhich are sixty feet long, and from eleven to thirteen feet AAride.
The plan that Stephens gives of the palace at Palenque sIioavs the
same feature of disproportion in most of its halls and rooms.

(To be continued.)

In every part and corner of our life, to lose oneself is to be
gainer; to forget oneself is to be happy.— R. L. Stevenson.

LATTER-DAY SAINTS' MILLENNIAL STAR. 615

THE THANKFUL MONTH.

Septembers, russet-haired and crowned with vine leaves, her
arms full of ripened fruit, her garments odorous with fragrance,
is one of the loveliest daughters of the year. We look forward to
her coming expectantly; she brings with her long moonlit nights
breathing dewy odors and soft, warm airs; she comes full-handed,
and we greet her coming — as we greet that of her sisters — as a
matter of course. Golden glories of harvest wave around her;
boughs laden with rose-red, golden-yellow, and purple fruit make
triumphal arches along her path. The mirth and jollity of harvest
home is in the land, and man rejoices in bountiful crops and well-
filled bams.

We are prompt with our complaints if iioav and then September's
sunbrowned arms are less heavily laden than usual. We grumble
lustily if harvest promises are less opulent than they were for-
merly; if grub and worm have caroused too unsparingly, if the
skies have been too literal with showers, or the sun too prodigal
of heat. But Avhen all things combine to make life pleasant, when
the earth runs riot with bud and blossom, fruit and fast-ripening
grain, then — well, we take all these good things, and treat their
coming as a matter of course.

Why should they be a matter of course? What have I, or you,
what has any man done that earth should glow with beauty,
should send up fragrant odours, should hang luscious fruit upon
the bending boughs for his delectation? Surely if we are so ready
with our fault-finding when the months bring lighter burdens
than usual of the good things so liberally bestowed upon us, we
might at least be equally ready with thankful recognition of a
bounty that Avithout a shadoAv of desert on man's part has gone on
supplying his needs through the hoary ages of the past, and sup-
plies them still, even though his grudging soul never gives birth
to a single thankful thought.

What Avould this life of ours be like if Chance ruled our destinies ?
If, for instance — Autumn might or might not succeed Summer,
Spring might or might not follow Winter? A Aveary AA7orld that
AA'ould truly be, my masters, left to the buffeting of an unknoAA7n
yet all-pervading caprice.

So Avhile September gets her palette out, and mixing thereon
tints of orange and scarlet makes the AA'oodlands things of even
greater beauty than they Avere, let us Avith grateful hearts ac-
knowledge our indebtedness to the Giver of all good things, and,
for at least once in our lives, be thankful. — Lewis's Magazine.

Greatness of mind is not sIioavu by admitting small things, but
by making small things great under its influence. He aa71io can
take no interest in Avhat is small aa- ill take false interest in Avhat is
great.— J. Ruskin.

THE LATTER-DAY SAINTS' MILLENNIAL STAR.

THURSDAY, SEPTEMBER 29, 1910.

OUR MOTHER IN HEAVEN.

" A .small child with questioning eyes of blue, holding a
thought in leash, leaned confidently on the bosom of her mother,
and with a voice full of repressed feeling, asked :

'"Why don't you tell me 'bout the Heavenly Mother? Don't she
give us anything?'

"A thrill of strange rapture shot through the heart of the
mother as she pressed her child to her breast and inaudibly prayed
that she might be able to give her a true and worthy thought.
Then from her book of memory, she read in subdued tones, as
follows :

"'I knew a little girl once, almost like you, who thought about
her Heavenly Father, how good and great he was, but ever and
ever alone through eternity, with no one to understand Him and
none to love. How understaudingly men, women and little child-
ren on the earth, and angels in heaven loved each other; birds and
beasts had their kind, but God had no one to love Him! How
solitary and gloomy for Him to sit ever alone in heaven! This
overwhelming thought of the solitude of God oppressed her little
heart ; it would not leave her. Overcome with sadness, she cast her-
self on the moist grass and sobbed herself to sleep, while in her
dream a white-robed angel came and whispered something in her
ear, and she awoke and arose, and Avith a voice of gladness cried
exultingly,

" 'O, Heavenly Mother, I have found you ! Strange I did not
know: that no one told me! Why, there must be a Heavenly
Mother if there is a Heavenly Father ! '

"Can anyone conceive of a Divine Father without including
a Divine Mother in the conception ? No more than Ave think of a
child without involving the idea of a mother and father. People
prate glibly of a 'Parent' in heaven — yet look with compassion on
the child who has only a jjavent on earth. The love of God is often
illustrated by showing what an earthly father will do for a child.
But, does a mother do less?

"When we draw nearer the Divine Man, lo! a Divine Woman is
smiling down upon us! Much that is plaintive in music, sad in
poetry, and pathetic in art, is the expression of the soul's instinc-
tive sigh for a Divine Mother. In the Father's many mansions we
shall find Her and be satisfied."— Golden Age.

LATTER-DAY SAINTS MILLENNIAL STAR. 017

The foregoing brief treatise gets right at the heart of the matter
in a simple and direct way. It does seem strange, indeed, that
sensible, reasoning, liberal and high-thinking people should have
overlooked the Motherhood of God. It is stranger still that when
the fact is brought to their attention they should fail to rejoice,
and even will frown down the thought. As showing the orthodox
Protestant view of this really sublime subject, we are pleased to
append an extract from a pamphlet setting forth Elder B. H.
Roberts' answer to the Ministerial Association's review of the
First Presidency's "Address to the World."

"One other item in which we offend these reverend gentlemen
is that we believe Jesus had a Father as well as a Mother. Now.
gentlemen, honestly, is it any Avorse for Him to have had a Father
than it is for Him to have had a mother? You concede that He
had a mother; that His body grew as your's did, in the womb of
His mother; that He came forth of the womb by birth-pains; that
He suckled at the breast of woman; that through the months and
years of infant weakness He was Matched and guided by the hand
of a loving mother. Tell me, is it true, that in your philosophy of
things it is all right for Jesus to have a mother, but a terrible sin
and blasphemy to think of him as having a Father? Is not father-
hood as sacred and holy as motherhood? Listen, people, there is
something else. Having objected to our idea of Jesus having a
Father, these peculiarly pious gentlemen turn now and object to
our faith because we believe that we have for our spirits a
heavenly mother as well as a heavenly father! They quote in
part, that splendid hymn of ours on heavenly motherhood, the
great throbbing hunger of woman's soul, and which was given to
this world through the inspired mind of Eliza R. Snow; the hymn
known to us as, "O My Father."

"In the Scripture we read: 'We have had fathers of the flesh,
and we did give them reverence, shall we not much rather be
subject to the Father of spirits and live?' So that we know we
have had a father to our spirits: but because we hold that the
spirits of men have had also a mother in heaven, as well as a
father, behold these reviewers complain against us. Now observe
the peculiar position of these critics : It is all right for Jesus Christ
to have a mother, but it is all wrong for Him to have had a father.
On the other hand, it is all right for men's spirits to have a Father
in heaven, but our revieAvers object to our doctrine of their having
a mother there. I sometimes wonder what in the world is the
matter with you, gentlemen."

The particular point to which Elder Roberts makes answer in
the foregoing paragraph is brought out by the declaration of the
Ministerial Association in regard to the "Mormon" idea of Deity,
as follows: "But when the full doctrine of the Deity, as taught in
Mormon congregations, is known, it will at once be seen that no
Christian can accept it. In fact the Mormon Church teaches:

HIS LATTER-DAY SAINTS' MILLENNIAL STAR.

* '* * That Jesus Christ was physically begotten by the
Heavenly Father, of Mary, His wife; that, as we have a Heavenly
Father, so also Ave have a Heavenly Mother"; and to support their
statement they qnote the last two stanzas of "() My leather." In
their eagerness to misrepresent us, these self-appointed teachers
are scarcely ever able to limit themselves to statements of fact. 1 1
is even so in this case, although the instance cited, to which Flder
Roberts replies so well, shows that they do have some understand-
ing of the doctrine of the Motherhood of God, as taught by the
Latter-day Saints. The statement that no Christian can accept
this idea of Deity, is presumptuous and too sAveeping. Many
Christians do accept it, but very feAV preachers outside of the
Church of Jesus Christ of Latter-day Saints have sufficient faith
to teach it. It is rather the business of sectarian preachers to keep
their flocks from learning too much; for the more people learn
the better able they are to take care of themselves, and the less
use they have for cant, Avhich is "the use of religious phraseology
Avithout understanding or sincerity; empty, solemn speech, imply-
ing Avhat is not felt; hypocrisy."'

The Lord said to Moses: "For I, the Lord God, created all
things, of which I haAe spoken, spiritually, before they Avere nat-
urally upon the face of the earth. For I, the Lord God, had not
caused it to rain upon the face of the earth. And T, the Lord God
had created all the children of men; and not yet a man to till the
ground; for in heaven created I them: and there Avas not yet Mesh
upon the earth, neither in the Avater, neither in the air; but I, the
Lord God, spake, and there Avent up a mist from the earth, and
Avatered the Avhole face of the ground. And I, the Lord God,
formed man from the dust of the ground, and breathed into his
nostrils the breath of life, and man became a living soul, the first
iiesh upon the earth, the first man also; nevertheless, all things
Avere before created; but spiritually they Avere created and made
according to my Avord." (Pearl of Great Price, page 12.)

That clears up the seeming contradiction betAveen the first and
second chapters of Genesis. To read in the first chapter of Genesis,
of the creation in all its phases, including the creation of man
(Gen. 1 : 27) and then to read in the very next chapter that man
had not as yet been created, has started many investigators on
the road to doubt. But this passage from the Pearl of Great Price,
throAvs light on the subject. From the days of the Primitive
Church, even until the beginning of the nineteenth century,
when reArelatiou from God Avas resumed, the double story of Crea-
tion has puzzled Bible students, and many and ludicrous are the
theories advanced in attempts to solve it. The ansAArer is found in
the fact that "many plain and precious parts" have been lost from
the Scriptures in their transmission through the ages. Some of
these deletions Avere from Genesis, rendering the story of the be-
ginning rather perplexing than enlightening. But God has uoav

LATTER-DAY SAINTS MILLENNIAL STAR. 610

given the key : There were two creations, the first spiritual and
the second natural; and these two creations were counterparts.
Whatever God did in the first creation, the spiritual, He did, also,
in the second, the natural or earthly creation. If in the first case,
"God created man in his own image, male and female," so in the
second case He "created man in his own image, male and female."
Now, if there is no female in the Godhood, how could the female
be created in Godly likeness? The conclusion is so inevitable
that we need no longer wonder at the exultation that filled the
heart of the poetess when she sang:

"In the heavens are parents single?
No; the thought makes Reason stare!
Truth is reason, truth eternal,
Tells me I've a mother there."

And what is there in the natural man or woman that revolts at
the idea of a Heavenly .Mother ? The sublime attributes which Ave
ascribe to Deity, are just those which have immortalized the name
of mother. Fatherhood and motherhood are co-equal in sacred
office on earth, but childhood wants mother. That's why babes
delight to hear of the Heavenly Mother. The poet, Wordsworth,
had a remarkably clear spiritual vision, as his "Intimations of
Immortality " charmingly testifies. He sang:

" Heaven lies about us in our infancy !
Shades of the prison-house begin to close

Upon the growing boy,
But he beholds the light, and whence it Hows,

He sees it in his joy;
The youth, who daily farther from the east

Must travel, still is nature's priest,

And by the vision splendid

Is on his way attended ;
At length the man perceives it die away,
And fade into the light of common day."

And yet, while it may be true, that man drifts farther and
farther away from the influence and impression of that "imperial
palace whence he came," there is something, if faint and indefin-
able, that calls out for such a being in the eternities as he knew in
the days of his infancy when heaven shone around him.

"Who taught my infant lips to pray,
To love God's word and holy day,
And walk in wisdom's pleasant way?
My Mother."

An unknown author has said, "Not only from the mouths of
babes and sucklings has the cry gone forth for a Mother in heaven.
Men, strong and brave, have yearned to adore her. The heart of
man craves this faith and has from time immemorial demanded
the deification of woman." It doesn't take from our worship of
the Eternal Father, to adore our Eternal Mother, any more than

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it diminishes the love we bear our earthly lathers, to include our
earthly mothers in our affections, in fact, the love of one is a com-
plement of our love for the other. We honor woman when we
acknoAvledge Godhood in her eternal Prototype. And, man may
never hope to reach the high destiny marked out for him by the
Savior in these encouraging Avords: "Be ye perfect, even as your
Father which is in heaven is perfect," without woman by his side;
for " neither is the man without the woman, neither the woman
without the man, in the Lord." Then let us respond to the lofty
theme of George Griffith Fetter :

" The noblest thoughts my soul can claim.
The holiest words my tongue can frame,
Unworthy are to praise the name

More sacred than all other.
An infant, when her love first came —
A man, I find it just the same;
Reverently I breathe her name,

The l>lessed name of mother!"

MINUTES OF HULL CONFERENCE.

The Hull semi-annual conference was held in the Lecture Hall,
Kingston Square, Hull, September 25th, 1010. There were present
President Rudger Clawson of the European Mission, Sister Gay
Clawson, President Joseph W. Clark of the Newcastle conference,
President Thomas E. King of Hull conference, and fourteen travel-
ing elders.

The morning session commenced at 10 : 80. After singing, prayer
was offered by Elder William C. England. While the Sacrament
was being administered by Elders James T. Bigler and William H.
B. Maughan, a quartet was rendered by Elders Bailey, England,
White and Brother George Norman.

President King welcomed all present, after which the labor and
statistical reports for the past six months were read and accepted.
President King then presented the general and local authorities,
who were unanimously sustained.

Elder D. Chester Loveland, who had been laboring at Driffield,
had met many people and had some good opportunities of explain-
ing the gospel. Bore testimony that he knew the gospel was
true.

Elder Elmer W. Smith reported that in the Selby district they
were meeting with much success. Was thankful that he had been
counted worthy to come into the world to proclaim the gospel.

Elder Hyrum B. Harris of the Barton district said he was
pleased to have the opportunity of coming out into the world, and
felt that he had allayed some prejudice, and felt well in the work.

Elder Joseph S. McCann had enjoyed his labors at Grimsby.

LATTER-DAY SAINTS' MILLENNIA L STAR. 021

Things are looking bright there at present. All the organizations
are doing well. Encouraged all to do their best, stating that God
is just and will consider circumstances.

President Clawson said he was pleased to meet with us in con-
ference, and to hear the reports and testimonies of the elders Avho
addressed us. Spoke on revelation, showing the inconsistency of
the idea that we do not need revelations and prophets in this
enlightened age, by using examples from the scriptures. Also
showed how unreasonable it is to think that Christ, in speaking to
Peter (Matt. 16: 17), meant that He would build His Church on
Peter. He meant He would build it on the Rock of Reve-
lation. The speaker also dwelt on the organization of the Church,
showing that God's house is a house of order. God is no respecter
of persons, and looks after the women as well as the men. Sin is
sin, and it is just as bad for a man to sin as it is for a woman.

After singing, the benediction was pronounced by Elder John
R. Watson.

The afternoon session commenced at 2:30 by singing. Elder
William H. B. Maughan offered prayer. Elder James T. Bigler said
he thought the Gainsboro' branch was in a good condition at pre-
sent. Encouraged all to obey the gospel and to live lives which
would be examples for the people of the world to follow.

President Joseph W. Clark of the Newcastle conference advised
all against procrastination. Do not come in at the eleventh hour,
but be ready at all times, and accept truths when they are
presented. No one is forced to accept the gospel, as we all have
our free agency to do as we please.

"School thy feelings," was sung by the qu'artet.

President Clawson said he thought that our life's history was
written in our mortal bodies. Spoke concerning the habit of using
tobacco and liquor, and showed the harm that comes from using
them. "Overcome and master these bad habits. They are
expensive and no good comes from them." Related an incident
which showed the power and influence of these bad habits.
"There should be no such word as 'fail.' If we say we can't over-
come these habits then we fail, so let us prove ourselves the
masters." The speaker also spoke on baptism, proving from the
Bible that it is for the remission of sins, and Christ taught, "One
Lord, one faith, one baptism" — that there was only one way and not
many. Christ's doctrine never was popular, and never will be
until sin is vanquished. "Latter-day Saints are Christians and
teach Christianity. We teach from the Bible and will stand
or fall by the same. Jesus never forced anybody to accept His
teachings, but persuaded them and that is all He could do. The
Latter-day Saints do the same.

After singing, the benediction was uttered by Elder Shirley P.
Jones.

The largest crowd that has ever met at our conference here

822 LATTER-DAY SAINTS' MILLENNIAL STAR.

assembled when the evening .services began at 6: '->IK Elder Elmer
H. Bailey offered the opening prayer.

Elder Kendall U. Brown, who had been laboring at York and
was released to return home, was thankful that he had been per-
mitted to come out into the world as an ambassador of the truth.
Things are going on nicely in the branch. All organizations are
doing good work, especially the Relief Society. He said the gospel
is truly the power of God unto Salvation. People misunderstand
the term "being born again." The Scriptures plainly teach that
we will have to be obedient and be born again before we can get
the spirit of truth. The gospel to-day should be just the same as
it was when Christ taught it on earth.

President King said he knew that Jesus Christ was the Son of
Cod, and remarked that many people said the same, but they did
not really believe it. Some people think the Latter-day Saints are
man- worshippers, because they revere the name of Joseph Smith,
but this is not so. They worship God and give Him all praise for
the things they accomplish.

Sister Emmie Thompson sang "The Light Beyond," in an
able manner.

President Clawson began by saying he did not know what he
was going to speak about, but expected the Spirit of the Lord to
direct him. Commented on written sermons, saying, "Treasure up
knowledge and Cod Avill bring it forth in time of need." He said
the Church is a benevolent association, and spoke of the Relief
Society as being organized for that purpose. Referred to the
tenth commandment, "Honor thy father and thy mother," etc.,
and to illustrate explained how the old folks were cared for in
Utah. Again referring to the poor, said Christ labored among the
poor and expected us to look after them. Spoke of the parable of
Lazarus and the rich man as being a lesson to the rich as well as
the poor.

After singing, President Clawson pronounced the benediction
and conference Avas adjourned for six months.

On Saturday afternoon, in Forester's Hall, President Clawson
met with the elders in Priesthood meeting, where the elders gave
in their reports and expressed themselves regardiug missionary
work. Some very important instructions were given by President
Clawson. He also answered several questions to the satisfaction
of all.

John R. Watson. Clerk of Conference.

FROM THE MISSION FIELD.

Releases and Departures. — Elders Ralph H. Jones and J. T.
Hammond, Jr., of the British mission, have been honorably re-
leased and sailed for home September 24th, 1910, per s.s. Celtic.

LATTER-DAY SAINTS' MILLENNIAL STAR. 02-°,

Successful Social. — A social was held in the new hall of the Latter-
clay Saints in St. Michael's Road, Northampton (Birmingham con-
ference), September 1st, 1910, to show love and esteem to Elder
Elisha Feck, Jr., who has labored for the past seven months in this
branch. His labors have been appreciated by saints and friends
in this part. A splendid program was rendered by the saints,
assisted by a number of friends. Some nice tokens of friendship
were presented to him from the elders and saints and friends of
this city, with a few appropriate remarks by Elder James E.
Wiggill. There were abont seventy-five people present.

Elder Conducts Service at Methodist Chapel. — Elder J. B. George,
writing from Chester-le-Street (Newcastle conference), says:
"While spending a few days with my people in Gressenhall (Nor-
wich conference,) I was asked by some of the local authorities of the
United Methodist Chapel if I would take the services on the even-
ing of September 4th and explain to them some of the principles of
' Mormon' doctrine. I accepted the opportunity and was permitted
to explain a portion of our belief to a well filled house, and a great
many expressed themselves as being well pleased with the ser-
vices and gave me, or any of our people, an invitation to come to
their chapel again."

District Meeting. — An interesting district meeting Avas held in
the Temperance Hall, Hanley branch (Birmingham conference), on
September 1th, 1910. Two sessions were held, one at 2:80 p.m., and
another at 6:30 p.m. President Thomas P. Greenwood and seven
traveling elders were in attendance. Elder James F. Turner of
the Liverpool conference occupied the fore part of the afternoon
session, relating the conversion and experience of his father
in this land some forty-five years ago, and bore testimony of
this latter-day work. Elder Frank T. Griffin spoke briefly upon
the first principles of the gospel, and placed special emphasis on
being born again, as taiight by Christ. The evening service was
largely attended, there being present, over one hundred, more than
half of whom were investigators. Elder Elisha Peck, Jr. , addressed
the congregation, touching upon the personality of God, and
explained thoroughly the kingdom of God, as established in the
days of Christ. President Greenwood then commented on the
remarks of Elder Peek, and spoke of the apostasy, and how the
gospel was annihilated by the Roman power, and bore testimony
of its restoration in this dispensation through the instrumentality
of the Prophet Joseph Smith. An impressive, peaceful, and soul-
developing influence was enjoyed by those in attendance, and all
felt that there is much in life to live for.

Baptisms.— Two souls were added to the fold at Carr Mill Lake,

021 LATTER-DAY SAINTS* MILLENNIAL STAR.

St. Helens branch (Liverpool conference), Saturday, September
24th, 1010, Elder James F. Turner performing the ordinance.

On Sunday, September 25th, a baptismal service was held at
"Deseret," High Road, South Tottenham, London (London confer-
ence), when Elder W. J. Young baptised one person, Holder E. R.
Dimond one, and Elder George E. Anderson, two.

A baptism was held at No. 40 Donegal Street, Belfast (Irish
conference), on Eriday, September 23rd, 1910. Two new converts
were added to the Church by baptism. Elder Leonard S. Miles
performed the ceremony.

One more soul was added to the Church by baptism on Sunday.
September 25th, 1910, at the Turkish Baths, Coventry (Birming-
ham conference), Elder Alma Buttcane officiating.

A baptism was held in the sea at Gullane, Haddingtonshire,
Scotland (Scottish conference), September 23rd, 1910, at which
one person was baptised, Elder Charles D. McAlister officiating.

At a baptismal service held at the Gorbals Baths, Glasgow (Scot-
tish conference), two converts were baptised, Elder Walter L.
Wilson officiating. A number of saints and friends were present.

A baptismal service was held at the High Street Baths, Sunder-
land (Newcastle conference), on the evening of September 22nd,
1910, in which eight souls were added to the Church, Elder E. S.
Grant officiating.

There was a baptismal service held, Sunday, September 25th, in
the George Street Turkish Baths, Hull, when four new members
were added to the Church. Elder William C. England performed
the ordinance.

SUNDAY SCHOOL LESSON FOR THEOLOGICAL DEPARTMENT.

Lesson XXXV.— John's Epistles.
Text: Johnl: 11.

I. To Whom Written.

II. Suggestive Passages to Consider and to Memorize:

1. I. John 1: 6, 7; 2: 3, 4. 5, 9, 10, 11, 15, 16, 17; 3: 13, 14, 15, 10:

4: 7,8; 5: 7:8,9:

2. II. Johnl: 9, 10, 11.

CONTENTS :

Parentage of Ancient American Art Minutes of Hull Conference 020

and Religion 609 From the Mission Field 022

The Thankful Month 015 Sunday School Lesson for Theo-

Editorial: Our Mother in Heaven 016 logical Department 024

EDITED, PRINTED AND PUBLISHED BY RUDGER CLAWSON, 295 EDGE LANE,

LIVERPOOL:

FOR SALE IN ALL THE CONFERENCES OF THE CHURCH OF JESUS CHRIST OF
LATTER-DAY SAINTS IN GREAT BRITAIN.